Sighting the New Moon for Beginning and Ending the Fast of Ramadan
1 Yahya related to me from Malik from Nafi' from 'Abdullah
ibn 'Umar that the Messenger of Allah, may Allah bless him and grant him peace,
once mentioned Ramadan and said, "Do not begin the fast until you see the new
moon, and do not break the fast (at the end of Ramadan) until you see it. If the
new moon is obscured from you, then calculate (when it should be)."
[cf Bukhari 1807]
2 Yahya related to me from Malik from 'Abdullah ibn Dinar
from 'Abdullah ibn 'Umar that the Messenger of Allah, may Allah bless him and
grant him peace, said, "The month has twenty-nine days in it. Do not start the
fast or break it until you see the new moon. If the new moon is obscured from
you, then calculate when it should be)."
[cf Bukhari 1807-1808]
3 Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from 'Abdullah
ibn 'Abbas that the Messenger of Allah, may Allah bless him and grant him peace,
once mentioned Ramadan and said, "Do not start the fast or break it until you
see the new moon. If the new moon is obscured from you, then complete a full
thirty days."
[In Abu Dawud, at-Tirmidhi and Ibn Majah]
4 Yahya related to me from Malik that he had heard that once in the time of 'Uthman
ibn 'Affan the new moon was seen in the afternoon but 'Uthman did not break his
fast until evening had come and the sun had set.
Yahya said that he had heard Malik say that someone who sees the new moon of
Ramadan when he is on his own should start the fast and not break it if he knows
that that day is part of Ramadan.
He added, "Someone who sees the new moon of Shawwal when he is on his own
does not break the fast, because people suspect the trustworthiness of someone
among them who breaks the fast. Such people should say when they sight the new
moon, 'We have seen the new moon.' Whoever sees the new moon of Shawwal during
the day should not break his fast but should continue fasting for the rest of
that day. This is because it is really the new moon of the night that is
coming."
Yahya said that he heard Malik say, "If people are fasting on the Day of
Fitr thinking that it is still Ramadan and then definite evidence comes to
them that the new moon of Ramadan had been seen one day before they began to
fast and that they are now into the thirty-first day, then they should break the
fast on that day at whatever time the news comes to them. However, they do not
pray the 'Id prayer if they hear the news after the sun has begun to
decline."
18.2 Making the Intention to Fast before Dawn
5 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to
say, "Only someone who makes the intention to fast before dawn (actually)
fasts."
Yahya related to me from Malik from Ibn Shihab that 'A'isha and Hafsa, the
wives of the Prophet, may Allah bless him and grant him peace, also said that.
18.3 Being Quick to Break the Fast
6 Yahya related to me from Malik from Abu Hazim ibn Dinar
from Sahl ibn Sa'd as-Sa'idi that the Messenger of Allah, may Allah bless him
and grant him peace, said, "People will continue to be all right as long as they
hurry to break the fast."
[cf Bukhari 1856]
7 Yahya related to me from Malik from 'Abd ar-Rahman ibn Harmala al-Aslami
from Sa'id ibn al-Musayyab that the Messenger of Allah, may Allah bless him and
grant him peace, said, "People will continue to be all right as long as they
hurry to break the fast."
8 Yahya related to me from Malik from Ibn Shihab from Humayd ibn 'Abd ar-Rahman
that 'Umar ibn al-Khattab and 'Uthman ibn 'Affan would pray Maghrib when
they saw the night darkening, before they broke their fast, and that was during
Ramadan.
18.4 Fasting when Someone is in Janaba in the Morning during
Ramadan
9 Yahya related to me from Malik from 'Abdullah ibn 'Abd ar-Rahman ibn Ma'mar
al-Ansari from Abu Yunus, the mawla of 'A'isha, from 'A'isha that she overheard
a man standing at the door saying to the Messenger of Allah, may Allah bless him
and grant him peace, "Messenger of Allah, I get up in the morning in janaba
(in a state of major ritual impurity) and want to fast," and the Messenger of
Allah, may Allah bless him and grant him peace, said, "I too get up in the
morning in janaba and want to fast, so I do ghusl and fast." The
man said to him, "You are not the same as us. Allah has forgiven you all your
wrong actions that have gone before and those that have come after." The
Messenger of Allah, may Allah bless him and grant him peace, got angry and said,
"By Allah, I hope that I am the most fearful of you with respect to Allah and
the most knowledgeable of you in how to fear Allah."
[In Muslim]
10 Yahya related to me from Malik from 'Abd Rabbih ibn Sa'id
from Abu Bakr ibn 'Abd ar-Rahman ibn al-Harith ibn Hisham from 'A'isha and Umm
Salama, the wives of the Prophet, may Allah bless him and grant him peace, that
the Prophet, may Allah bless him and grant him peace, used to get up in the
morning in janaba as a result of intercourse, not a dream, in Ramadan, and then
he would fast."
[cf Bukhari 1830]
11 Yahya related to me from Malik from Sumayy, the mawla of
Abu Bakr ibn 'Abd ar-Rahman ibn al-Harith ibn Hisham that he heard Abu Bakr ibn
'Abd ar-Rahman ibn al-Harith ibn Hisham say, "My father and I were with Marwan
ibn al-Hakam at the time when he was amir of Madina, and someone mentioned to
him that Abu Hurayra used to say, 'If someone begins the morning in janaba,
he has broken the fast for that day.' Marwan said, 'I swear to you, 'Abd ar-Rahman,
you must go to the two Umm al-Muminin, 'A'isha and Umm Salama, and ask them
about it.'
"'Abd ar-Rahman went to visit 'A'isha and I accompanied him. He greeted her
and then said, 'Umm al-Muminin, we were with Marwan ibn al-Hakam and someone
mentioned to him that Abu Hurayra used to say that if someone had begun the
morning in janaba, he had broken the fast for that day.' 'A'isha said,
'It is not as Abu Hurayra says, 'Abd ar-Rahman. Do you dislike what the
Messenger of Allah, may Allah bless him and grant him peace, used to do?', and
'Abd ar-Rahman said, 'No, by Allah.' 'A'isha said, 'I bear witness that the
Messenger of Allah, may Allah bless him and grant him peace, used to get up in
the morning in janaba from intercourse, not a because of a dream, and
would then fast for that day.'"
He continued, "Then we went and visited Umm Salama, and 'Abd ar-Rahman asked
her about the same matter and she said the same as 'A'isha had said. Then we
went off until we came to Marwan ibn al-Hakam. 'Abd ar-Rahmman told him what
they had both said and Marwan said, 'I swear to you, Abu Muhammad, you must use
the mount which is at the door, and go to Abu Hurayra, who is on his land at
al-'Aqiq, and tell him this.' So 'Abd ar-Rahman rode off, and I went with him,
until we came to Abu Hurayra. 'Abd ar-Rahman talked with him for a while, and
then mentioned the matter to him, and Abu Hurayra said, 'I don't know anything
about it. I was just told that by someone.' "
[cf Bukhari 1825]
12 Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, from
Abu Bakr ibn 'Abd ar-Rahman that 'A'isha and Umm Salama, the wives of the
Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah,
may Allah bless him and grant him peace, used to get up in the morning in
janaba from intercourse, not a dream, and would then fast."
[cf Bukhari 1825]
18.5 Permission for a Fasting Man to Kiss
13 Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar
that a certain man kissed his wife while he was fasting in Ramadan. This made
him very anxious, and so he sent his wife to the Prophet, may Allah bless him
and grant him peace, to ask him about that for him. She went in and saw Umm
Salama, the wife of the Prophet, may Allah bless him and grant him peace, and
mentioned the matter to her, and Umm Salama told her that the Messenger of
Allah, may Allah bless him and grant him peace, used to kiss while he was
fasting. So she went back and told her husband that, but it only made him find
fault all the more and he said, "We are not like the Messenger of Allah, may
Allah bless him and grant him peace. Allah makes permissible for the Messenger
of Allah, may Allah bless him and grant him peace, whatever He wishes."
His wife then went back to Umm Salama and found the Messenger of Allah, may
Allah bless him and grant him peace, with her. The Messenger of Allah, may Allah
bless him and grant him peace, said, "What is the matter with this woman?", and
Umm Salama told him. The Messenger of Allah, may Allah bless him and grant him
peace, said, "Did you not tell her that I do that myself?" and she said, "I told
her, and she went to her husband and told him, but it only made him find fault
all the more and say, 'We are not like the Messenger of Allah, may Allah bless
him and grant him peace. Allah makes permissible for His Messenger, may Allah
bless him and grant him peace, whatever He wishes.' " The Messenger of Allah,
may Allah bless him and grant him peace, got angry and said, "By Allah, I am the
one with the most taqwa of Allah of you all, and of you all the one who best
knows His limits."
[Ash-Shafi'i has it in the Risala]
14 Yahya related to me from Malik from Hisham ibn 'Urwa from
his father that 'A'isha, Umm al-Muminin, may Allah be pleased with her, said,
"The Messenger of Allah, may Allah bless him and grant him peace, used to kiss
certain of his wives when fasting," and then she laughed.
[cf Bukhari 1827]
15 Yahya related to me from Malik from Yahya ibn Sa'id that 'Atika bint Zayd
ibn 'Amr ibn Nufayl, the wife of 'Umar ibn al-Khattab, used to kiss 'Umar ibn
al-Khattab's head while he was fasting, and he did not forbid her.
16 Yahya related to me from Malik from Abu'n-Nadr, the mawla of 'Umar ibn
'Ubaydullah that 'A'isha bint Talha told him that she was once with 'A'isha, the
wife of the Prophet, may Allah bless him and grant him peace, and her husband,
who was fasting, came and visited her there. (He was 'Abdullah ibn 'Abd
ar-Rahman ibn Abi Bakr as-Siddiq). 'A'isha said to him, "What's stopping you
from coming close to your wife and kissing her and joking with her?" He asked,
"Can I kiss her when I am fasting?" She said, "Yes."
17 Yahya related to me from Malik from Zayd ibn Aslam that Abu Hurayra and
Sa'd ibn Abi Waqqas used to say that someone who was fasting was allowed to
kiss.
18.6 Being strict about Kissing when Fasting
18 Yahya related to me from Malik that he had heard that
'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, would
say, when she mentioned that the Messenger of Allah used to kiss while fasting,
"And who among you is more able to control himself than the Messenger of Allah,
may Allah bless him and grant him peace?"
[cf Bukhari 1826]
Yahya said that Malik said that Hisham ibn 'Urwa ibn az-Zubayr had said, "I
do not think that kissing invites people who are fasting to good."
19 Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar
that 'Abdullah ibn 'Abbas was asked about people kissing while fasting and he
said that he allowed it for old men but disapproved of it for young men.
20 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to
forbid kissing and fondling for people who were fasting.
18.7 Fasting while Travelling
21 Yahya related to me from Malik from Ibn Shihab from
'Ubaydullah ibn 'Abdullah ibn 'Utba ibn Mas'ud from 'Abdullah ibn 'Abbas that
the Messenger of Allah, may Allah bless him and grant him peace, left for Makka
in Ramadan during the year of the conquest, and fasted until he reached
al-Kadid. He then broke the fast, and so everyone else did so as well. What
people used to do was act according to whatever the Messenger of Allah, may
Allah bless him and grant him peace, had done most recently.
[cf Bukhari 1842]
22 Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn 'Abd
ar-Rahman, from Abu Bakr ibn 'Abd ar-Rahman from one of the companions of the
Messenger of Allah, that the Messenger of Allah, may Allah bless him and grant
him peace, ordered everyone to break the fast on the journey he made in the year
of the conquest saying, "Be strong for your enemy," while the Messenger of
Allah, may Allah bless him and grant him peace, kept on fasting. Abu Bakr said
that the one who related this to him said, "I saw the Messenger of Allah, may
Allah bless him and grant him peace, pouring water over his head at al-'Arj,
either from thirst or from the heat. Then someone said to the Messenger of
Allah, may Allah bless him and grant him peace, 'Messenger of Allah, a group of
people kept on fasting when you did.' Then when the Messenger of Allah was at
al-Kadid, he asked for a drinking-bowl and drank, and everyone broke the fast."
[In Muslim]
23 Yahya related to me from Malik from Humayd at-Tawil that
Anas ibn Malik said, "We once travelled with the Messenger of Allah, may Allah
bless him and grant him peace, in Ramadan, and those who were fasting did not
find fault with those who were not, and those who were not fasting did not find
fault with those who were."
[cf Bukhari 1845]
24 Yahya related to me from Malik from Hisham ibn 'Urwa from
his father that Hamza ibn 'Amr al-Aslami once said to the Messenger of Allah,
may Allah bless him and grant him peace, "Messenger of Allah, I am a man who
fasts. Can I fast when travelling?" The Messenger of Allah, may Allah bless him
and grant him peace, replied, "If you want you can fast, and if you want you can
break the fast."
[cf Bukhari 1841]
25 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used
not to fast while travelling.
26 Yahya related to me from Malik that Hisham ibn 'Urwa said, "My father,
'Urwa, used to travel in Ramadan and we would travel with him, and he used to
fast while we would break the fast and he would not tell us to fast."
18.8 Returning from a Journey in Ramadan and Intention to Travel in
Ramadan
27 Yahya related to me from Malik that he had heard that 'Umar ibn
al-Khattab, if he was travelling in Ramadan and knew that he would reach Madina
at the beginning of the day, would do so fasting.
Yahya said that Malik said, "Someone who is travelling and knows that he will
be reaching his people in the first part of the day, and then dawn breaks before
he gets there, should be fasting when he gets there."
Malik said, "Someone who intends to go away (on a journey) in Ramadan, and
then dawn breaks while he is still on his land before he has left, should fast
that day."
Malik said that a man who returns from a journey in Ramadan and is not
fasting may have sexual intercourse with his wife if he wishes, if she is not
fasting and she has just become pure after her menses.
18.9 Kaffara (Making Amends) for Breaking the Fast in Ramadan
28 Yahya related to me from Malik from Ibn Shihab from
Hunayd ibn 'Abd ar-Rahman ibn 'Awf from Abu Hurayra that a man broke the fast in
Ramadan and the Messenger of Allah, may Allah bless him and grant him peace,
ordered him to make kaffara by freeing a slave, or fasting two
consecutive months, or feeding sixty poor people, and he said, "I can't do it."
Someone brought a large basket of dates to the Messenger of Allah, may Allah
bless him and grant him peace, and he said, "Take this and give it away as
sadaqa." He said, "Messenger of Allah, there is no one more needy than I
am." The Messenger of Allah, may Allah bless him and grant him peace, smiled
until his molars showed and then said, "Eat them."
[cf Bukhari 1834]
29 Yahya related to me from Malik from 'Ata' ibn 'Abdullah al-Khurasani that
Sa'id ibn al-Musayyab said, "A bedouin came to the Messenger of Allah, may Allah
bless him and grant him peace, beating his breast and tearing out his hair and
saying, 'I am destroyed!' The Messenger of Allah, may Allah bless him and grant
him peace, said, 'Why is that?', and he said, 'I had intercourse with my wife
while fasting in Ramadan.' The Messenger of Allah, may Allah bless him and grant
him peace, asked him, 'Are you able to free a slave?', and the man said, 'No.'
Then he asked him, 'Are you able to give away a camel?', and the man replied,
'No.' He said, 'Sit down,' and someone brought a large basket of dates to the
Messenger of Allah, may Allah bless him and grant him peace, and he said to the
man, 'Take this and give it away as sadaqa.' The man said, 'There is no
one more needy than me,' and (the Messenger of Allah, may Allah bless him and
grant him peace), said, 'Eat them, and fast one day for the day when you had
intercourse.' "
Malik said that 'Ata' said that he had asked Sa'id ibn al-Musayyab how many
dates there were in that basket, and he said, "Between fifteen and twenty sa's."
Malik said, "I have heard people of knowledge saying that the kaffara
specified by the Messenger of Allah, may Allah bless him and grant him peace,
for a man who has intercourse with his wife during the day in Ramadan is not due
from someone who, on a day when he is making up the fast of Ramadan, breaks his
fast by having intercourse with his wife, or whatever. He only has to make up
for that day."
Malik said, "This is what I like most out of what I have heard about the
matter."
18.10 Cupping a Man who is Fasting
30 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to
be cupped while he was fasting. Nafi' said, "He later stopped doing that, and
would not be cupped when he was fasting until he had broken the fast."
31 Yahya related to me from Malik from Ibn Shihab that Sa'd ibn Abi Waqqas
and 'Abdullah ibn 'Umar used to be cupped while they were fasting.
32 Yahya related to me from Malik from Hisham ibn 'Urwa that his father used
to be cupped while he was fasting and he would not then break his fast. Hisham
added, "I only ever saw him being cupped when he was fasting."
Malik said, "Cupping is only disapproved of for someone who is fasting out of
fear that he will become weak and if it were not for that it would not be
disapproved of. I do not think that a man who is cupped in Ramadan and does not
break his fast owes anything, and I do not say that he has to make up for the
day on which he was cupped, because cupping is only disapproved of for someone
fasting if his fast is endangered. I do not think that someone who is cupped,
and is then well enough to keep the fast until evening, owes anything, nor does
he have to make up for that day."
18.11 Fasting the Day of 'Ashura' (the 10th of Muharram)
33 Yahya related to me from Malik from Hisham ibn 'Urwa from
his father that 'A'isha, the wife of the Prophet, may Allah bless him and grant
him peace, said, "The Day of 'Ashura' was a day the Quraysh used to fast in the
Jahiliyya, and the Messenger of Allah, may Allah bless him and grant him
peace, used also to fast it during the Jahiliyya. Then when the Messenger
of Allah, may Allah bless him and grant him peace, came to Madina he fasted it
and ordered that it be fasted. Then Ramadan was made obligatory, and that became
the fard instead of 'Ashura', but whoever wanted to, fasted it, and
whoever did not want to, did not fast it."
[cf Bukhari 1898]
34 Yahya related to me from Malik from Ibn Shihab that
Humayd ibn 'Abd ar-Rahman ibn 'Awf heard Mu'awiya ibn Abi Sufyan say from the
mimbar on the Day of 'Ashura' in the year in which he went on hajj, "People of
Madina, where are your learned men? I heard the Messenger of Allah, may Allah
bless him and grant him peace, say about this day, 'This is the Day of 'Ashura',
and fasting it has not been prescribed for you. I am fasting it, and whoever of
you wants to fast it can do so, and whoever does not want to does not have to.'"
[cf Bukhari 1899]
35 Yahya related to me from Malik that he had heard that 'Umar ibn al-Khattab
had sent (the following message) to al-Harith ibn Hisham, "Tomorrow is the Day
of 'Ashura', so fast (it) and tell your family to fast (also)."
18.12 Fasting the Days of Fitr and Adha and Fasting
Continuously
36 Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban from
al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and
grant him peace, forbade fasting on two days, the Day of Fitr and the Day
of Adha.
[In Muslim]
37 Yahya related to me from Malik that he used to hear the people of
knowledge say, "There is no harm in fasting continuously as long as one breaks
the fast on the days on which the Messenger of Allah, may Allah bless him and
grant him peace, forbade fasting, namely, the days of Mina, the Day of Adha
and the Day of Fitr, according to what we have heard."
Malik said, "This is what I like most out of what I have heard about the
matter."
18.13 The Prohibition against Fasting for Two Days or More without
Breaking the Fast In between (Wisal)
38 Yahya related to me frrom Malik from Nafi' from 'Abdullah
ibn 'Umar that the Messenger of Allah, may Allah bless him and grant him peace,
forbade fasting for two days or more without breaking the fast in between. They
said, "But Messenger of Allah, you practice wisal." He replied, "I am not
the same as you. I am fed and given to drink."
[cf Bukhari 1822]
39 Yahya related to me from Malik from Abu'z-Zinad from
al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and
grant him peace, said, "Beware of wisal. Beware of wisal." They
said, "But you practise wisal, Messenger of Allah." He replied, "I am not
the same as you. My Lord feeds me and gives me to drink."
[cf Bukhari 1861]
18.14 Fasting on account of Manslaughter or for Pronouncing the Dhihar
Form of Divorce
40 Yahya related to me, and I (myself) heard Malik say, "The best that I have
heard about someone who has to fast for two consecutive months because of having
killed someone by mistake, or having pronounced the Dhihar form of
divorce, becoming very ill and having to break his fast is that, if he recovers
from his illness and is strong enough to fast, he must not delay doing so. He
continues his fast from where he left off.
"Similarly, a woman who has to fast because of having killed someone by
mistake should not delay resuming her fast when she has become pure after her
period. She continues her fast from where she left off.
"No one who, by the Book of Allah, has to fast for two consecutive months may
break his fast except for reason of illness or menstruation. He must not travel
and break his fast."
Malik said, "This is the best that I have heard about the matter."
18.15 Illness and the Fast
41 Yahya said that he heard Malik say, "What I have heard from the people of
knowledge is that, if a man succumbs to an illness which makes fasting very
difficult for him and exhausts him and wears him out, he can break his fast.
This is the same as with a sick man in the prayer, who finds standing to be too
difficult and exhausting (and Allah knows better than the slave that it is an
excuse for him aand that it really cannot be described). If the man is in such a
condition he prays sitting, and the deen of Allah is ease.
"Allah has permitted a traveller to break the fast when travelling, and he
has more strength for fasting than a sick man. Allah, the Exalted, says in His
Book, 'But any of you who are ill or on a journey should fast a number of
other days,' (2:185) and Allah has thus permitted a traveller to break his
fast when on a journey, and he is more capable of fasting than a sick man.
"This is what I most prefer of what I had heard, and it the practice on which
there is consensus among us."
18.16 The Vow to Fast, and Fasting on behalf of the Dead
42 Yahya related to me from Malik that he had heard that Sa'id ibn
al-Musayyab was asked whether a man who had vowed to fast a month could fast
voluntarily, and Sa'id said, "He should fulfil his vow before he does any
voluntary fasting."
Malik said, "I have heard the same thing from Sulayman ibn Yasar."
Malik said, "If someone dies with an unfulfilled vow to free a slave or to
fast or to give sadaqa or to give away a camel, and makes a bequest that
his vow should be fulfilled from his estate, then the sadaqa or the gift
of the camel is taken from one third of his estate. Preference is given to it
over other bequests, except things of a similar nature, because by his vow it
has become incumbent on him, and this is not the case with something he donates
voluntarily. They (vows and voluntary donations) are settled from one-third of
his estate, and not from the whole of it, since if the dying man were free to
dispose of all of his estate, he might delay settling what had become incumbent
on him (i.e. his vows), so that when death came and the estate passed into the
hands of his heirs, he would have bequeathed such things (i.e. his vows) that
were not claimed by anyone (like debts). If that (i.e. to dispose freely of his
property) were allowed him, he would delay these things (i.e. his vows) until
when he was near death, he would designate them and they might take up all of
his estate. He must not do that."
43 Yahya related to me from Malik that he had heard that 'Abdullah ibn 'Umar
used to be asked, "Can someone fast for someone else, or do the prayer for
someone else?" and he would reply, "No one can fast or do the prayer for anyone
else."
18.17 Making up Days Missed in Ramadan, and the Kaffara
44 Yahya related to me from Malik from Zayd ibn Aslam from his brother Khalid
ibn Aslam that 'Umar ibn al-Khattab once broke the fast on a cloudy day thinking
that evening had come and the sun had set. Then a man came to him and said,
"Amir al-Muminin, the sun has come out," and 'Umar said, "That's an easy matter.
It was our deduction (ijtihad)."
Malik commented, "According to what we think, Allah knows best, what he was
referring to when he said, 'That's an easy matter' was making up the fast, and
how slight the effort involved was and how easy it was. He was saying (in
effect), 'We will fast another day in its place.' "
45 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to
say, "Someone who breaks the fast in Ramadan because he is ill or travelling
should make up the days he has missed consecutively."
46 Yahya related to me from Malik from Ibn Shihab that 'Abdullah ibn 'Abbas
and Abu Hurayra differed about making up days missed in Ramadan. One of them
said that they were done separately and the other said that they were done
consecutively. He did not know which one of them it was who said that they were
done separately.
47 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to
say, "If someone makes himself vomit while he is fasting he has to make up a
day, but if he cannot help vomiting he does not have to make up anything."
48 Yahya related to me from Malik from Yahya ibn Sa'id that he heard Sa'id
ibn al-Musayyab being asked about making up days missed in Ramadan, and Sa'id
said, "What I like best is for days missed in Ramadan to be made up
consecutively, and not separately."
Yahya said that he had heard Malik say, about someone who made up the days he
had missed in Ramadan separately that he did not have to repeat them. (What he
had done) was enough for him. It was, however, preferable to do them
consecutively.
Malik said, "Whoever eats or drinks thoughtlessly or forgetfully in Ramadan,
or during any other obligatory fast that he must do, has to fast another day in
its place."
49 Yahya related to me from Malik that Humayd ibn Qays al-Makki told him, "I
was with Mujahid while he was performing tawaf around the Ka'ba, and a
man came to him and asked whether the days (of fasting) for kaffara
(making amends) had to be fasted consecutively, or whether they could be split
up. I said to him, 'Yes, they can be split up, if the person so wishes.' Mujahid
said, 'He should not split them up, because in Ubayy ibn Ka'b's recitation they
are referred to as three consecutive days."
Malik said, "What I like most is what Allah has specified in the Qur'an, that
is that they are fasted consecutively."
Malik was asked about a woman who began the day fasting in Ramadan and though
it was outside of the time of her period, fresh blood (i.e. not menstrual blood)
flowed from her. She then waited until evening to see the same, but did not see
anything. Then, on the next day in the morning she had another flow, though less
than the first. Then, some days before her period, the flow stopped completely.
Malik was asked what she should do about her fasting and prayer, and he said,
"This blood is like menstrual blood. When she sees it she should break her fast,
and then make up the days she has missed. Then, when the blood has completely
stopped, she should have a ghusl and fast."
Malik was asked whether someone who became Muslim on the last day of Ramadan
had to make up all of Ramadan or whether he just had to make up the day when he
became Muslim, and he said, "He does not have to make up any of the days that
have passed. He begins fasting from that day onwards. What I like most is that
he makes up the day on which he became Muslim."
18.18 Making up Voluntary Fasts
50 Yahya related to me from Malik from Ibn Shihab that 'A'isha and Hafsa, the
wives of the Prophet, may Allah bless him and grant him peace, began fasting
voluntarily one morning and then food was given to them and they broke their
fast with it. Then the Messenger of Allah, may Allah bless him and grant him
peace, came in. 'A'isha said, "Hafsa asked, anticipating me in speech - she took
after her father 'Umar - 'Messenger of Allah, 'A'isha and I began the morning
fasting voluntarily and then food was given us and we broke the fast with it.'
The Messenger of Allah, may Allah bless him and grant him peace, said, 'Fast
another day in its place.'"
[Mursal, but Abu Dawud has it with a connected isnad. It is also in
at-Tirmidhi]
Yahya said that he heard Malik say, "Someone who eats or drinks out of
neglect or forgetfulness during a voluntary fast does not have to repeat his
fast, but he should continue fasting for the rest of any day in which he eats or
drinks while fasting voluntarily and not stop fasting. Someone to whom something
unexpected happens which causes him to break his fast while he is fasting
voluntarily does not have to repeat his fast if he has broken it for a reason
and not simply because he decided to break his fast, just as I do not think that
someone has to repeat a voluntary prayer if he has had to stop it because of
some discharge which he could not prevent and which meant that he had to repeat
his wudu'."
Malik said, "Once a man has begun doing any of the right actions such as the
prayer, the fast and the hajj, or similar right actions of a voluntary nature,
he should not stop until he has completed it according to what the sunna
for that action is. If he says the takbir he should not stop until he has
prayed two rak'ats. If he is fasting he should not break his fast until he has
completed that day's fast. If he goes into ihram he should not return
until he has completed his hajj, and if he begins doing tawaf he should
not stop doing so until he has gone around the Ka'ba seven times. He should not
stop doing any of these actions once he has started them until he has completed
them, except if something happens such as illness or some other matter by which
a man is excused. This is because Allah, the Blessed and Exalted, says in His
Book, 'Eat and drink until you can clearly discern the white thread from the
black thread of the dawn. Then complete the fast until the night appears'
(2:187), and so he must complete his fast as Allah has said. Allah, the Exalted,
(also) says, 'Perform the hajj and 'umra for Allah,' (2:196) and so if a
man were to go into ihram for a voluntary hajj having performed his one
obligatory hajj (on a previous occasion), he could not then stop doing his hajj
having once begun it and come out of ihram while in the middle of his
hajj. Anyone that begins a voluntary act must complete it once he has begun
doing it, just as an obligatory act must be completed. This is the best of what
I have heard."
18.19 The Fidya (Compensation) for Breaking the Fast in Ramadan for
a Reason
51 Yahya related to me from Malik that he had heard that Anas ibn Malik used
to pay fidya when he had grown old and was no longer able to fast.
Malik said, "I do not consider that to do so is obligatory, but what I like
most is that a man does the fast when he is strong enough. Whoever pays
compensation gives one mudd of food in place of every day, using the
mudd of the Prophet, may Allah bless him and grant him peace."
52 Yahya related to me from Malik that he had heard that 'Abdullah ibn 'Umar
was asked about what a pregnant woman should do if the fast became difficult for
her and she feared for her child, and he said, "She should break the fast and
feed a poor man one mudd of wheat in place of every day missed, using the
mudd of the Prophet, may Allah bless him and grant him peace."
Malik said, "The people of knowledge consider that she has to make up for
each day of the fast that she misses as Allah, the Exalted and Glorified, says,
'But any of you who are ill or on a journey should fast a number of other
days,' (2:185) and they consider this pregnancy as a sickness, in addition
to her fear for her child."
53 Yahya related to me from Malik from 'Abd ar-Rahman ibn al-Qasim that his
father used to say, "If someone has to make up for days not fasted in Ramadan
and does not do them before the next Ramadan comes although he is strong enough
to do so, he should feed a poor man with a mudd of wheat for every day
that he has missed, and he has to fast the days he owes as well."
Yahya related to me from Malik that he had heard the same thing from Sa'id
ibn Jubayr.
18.20 Making up Days of Ramadan in General
54 Yahya related to me from Malik from Yahya ibn Sa'id from
Abu Salama ibn 'Abd ar-Rahman that he heard 'A'isha, the wife of the Prophet,
may Allah bless him and grant him peace, say, "I used to have to make up days
from Ramadan and not be able to do them until Sha'ban came."
[cf Bukhari 1849]
18.21 Fasting the "Day of Doubt"
55 Yahya related to me from Malik that he had heard the people of knowledge
telling people not to fast on the day in Sha'ban when there was doubt (about
whether it was Sha'ban or Ramadan), if they intended by it the fast of Ramadan.
They considered that whoever fasted on that day without having seen (the new
moon) had to make up that day if it later became clear that it really was part
of Ramadan. They did not see any harm in voluntary fasting on that day.
Malik said, "This is what we do, and what I have seen the people of knowledge
in our city doing."
18.22 The Fast in General
56 Yahya related to me from Malik from Abu'n-Nadr, the mawla
of 'Umar ibn 'Ubaydullah, from Abu Salama ibn 'Abd ar-Rahman that 'A'isha, the
wife of the Prophet, may Allah bless him and grant him peace, used to fast for
so long that we thought he would never stop fasting, and he would go without
fasting for so long that we thought he would never fast again. I never saw the
Messenger of Allah, may Allah bless him and grant him peace, fast for a complete
month except for Ramadan, and I never saw him fast more in any one month than he
did in Sha'ban."
[cf Bukhari 1868]
57 Yahya related to me from Malik from Abu'z-Zinad from
al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and
grant him peace, said, "Fasting is a protection for you, so when you are
fasting, do not behave obscenely or foolishly, and if anyone argues with you or
abuses you, say, 'I am fasting, I am fasting.' "
[cf Bukhari 1795]
58 Yahya related to me from Malik from Abu'z-Zinad from
al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and
grant him peace, said, "By the One in Whose hand my self is, the smell of the
breath of a man fasting is better with Allah than the scent of musk. Allah says,
'He leaves his desires and his food and drink for My sake. Fasting is for Me and
I reward it. Every good action is rewarded by ten times its kind, up to seven
hundred times, except fasting, which is for Me, and I reward it.' "
[cf Bukhari 1795]
59 Yahya related to me from Malik from his paternal uncle
Abu Suhayl ibn Malik from his father that Abu Hurayra said, "When Ramadan comes
the gates of the Garden are opened and the gates of the Fire are locked, and the
shaytans are chained."
[cf Bukhari 1800]
60 Yahya related to me from Malik that he had heard that the people of
knowledge did not disapprove of fasting people using tooth-sticks at any hour of
the day in Ramadan, whether at the beginning or the end, nor had he heard any of
the people of knowledge disapproving of or forbidding the practice.
Yahya said that he heard Malik say, about fasting for six days after breaking
the fast at the end of Ramadan, that he had never seen any of the people of
knowledge and fiqh fasting them. He said, "I have not heard that any of
our predecessors used to do that, and the people of knowledge disapprove of it
and they are afraid that it might become an innovation and that common and
ignorant people might join to Ramadan what does not belong to it, if they were
to think that the people of knowledge had given permission for that to be done
and were seen doing it.
Yahya said that he heard Malik say, "I have never heard any of the people of
knowledge and fiqh and those whom people take as an example forbidding
fasting on the day of Jumu'a. Fasting on it is good, and I have seen one
of the people of knowledge fasting it, and it seemed to me that he was keen to
do so."
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